과학의 시간과 변증법적 종말론

Abstract

The purpose of this essay is introducing the concept of time defined in physics into theology in general, eschatology in particular. Modern physics, especially the Special Theory of Relativity and the Principle of Uncertainty changed the concept of time dramatically. Traditionally, time and space are absolute. But according to those theories, absolute time and absolute space no longer can exist. Traditional Christian theology, however, has been based on absolute time and space. Absolute time has been the absolute foundation of Christian theology and the absolute foundation is now being shaken. Thus, we need a new approach based on the new concept of time and space. This article is an attempt to revise eschatology from the point of revised concept of time. To accomplish this purpose, first, I investigated the relativity of time based on the Special Theory of Relativity which derived a conclusion that there cannot be such a concept of universal present. Present time is very much distorted, dispersed, and vague at best. The parusia, which is said to be manifested on present tense, therefore, becomes impossible. Second, I explore quantum physics to reveal the true nature of time further, for it reveals another dimension of time, the interlacing of present, future, and past. In the realm of micro particles, matter corresponds between present and future, present and past. This phenomenon makes it very difficult for us to cling to the traditional eschatology, for it denies the lineal continuity of time and history. Finally, I examine the relationships between the concept of time based on new theories in physics and the that of Augustine, who introduced the notion that time is a created thing of God, between the concept of time and the Kingdom of God. Augustine’s concept of time has positive relevance to the time of physics in some aspects although he admitted the future eschatology. Based on these examinations, I analysed the concept of the Kingdom of God, which was proved to be impossible. As a conclusion, I proposed a new eschatology called dialectical eschatology. Dialectical eschatology synthesizes traditional future eschatology and liberational eschatology. It approves future eschatology in terms of ‘hop’ but not of parusia and liberational eschatology in terms of people’s liberation but not of violence. It advocates dialectical progress of human society in the light of Jesus’ sayings.